1. The truth which sets us free
is a gift of Jesus Christ (cf. Jn 8:32). Man's nature calls him to seek
the truth while ignorance keeps him in a condition of servitude. Indeed, man
could not be truly free were no light shed upon the central questions of his
existence including, in particular, where he comes from and where he is going.
When God gives Himself to man as a friend, man becomes free, in accordance
with the Lord's word: «No longer do I call you servants, for the servant
does not know what his master is doing; but I have called you friends, for all
that I have heard from my Father I have made known to you» (Jn
15:15). Man's deliverance from the alienation of sin and death comes about
when Christ, the Truth, becomes the "way" for him (cf. Jn
14:6).

In the Christian faith, knowledge and life, truth and existence are
intrinsically connected. Assuredly, the truth given in God's revelation
exceeds the capacity of human knowledge, but it is not opposed to human
reason. Revelation in fact penetrates human reason, elevates it, and calls it
to give an account of itself (cf. 1 Pet 3:15). For this reason, from
the very beginning of the Church, the "standard of teaching" (cf. Rom
6:17) has been linked with baptism to entrance into the mystery of Christ. The
service of doctrine, implying as it does the believer's search for an
understanding of the faith, i.e., theology, is therefore something
indispensable for the Church.

Theology has importance for the Church in every
age so that it can respond to the plan of God "who desires all men to be
saved and to come to the knowledge of the truth" (1 Tim 2:4). In times of
great spiritual and cultural change, theology is all the more important. Yet it
also is exposed to risks since it must strive to "abide" in the
truth (cf. Jn 8:31), while at the same time taking into account the new
problems which confront the human spirit. In our century, in particular,
during the periods of preparation for and implementation of the Second Vatican
Council, theology contributed much to a deeper "understanding of the
realities and the words handed on"(1). But it also experienced and
continues to experience moments of crisis and tension.

The Congregation for the Doctrine
of the Faith deems it opportune then to address to the Bishops of the Catholic
Church, and through them her theologians, the present Instruction which seeks
to shed light on the mission of theology in the Church. After having
considered truth as God's gift to His people (I), the instruction will
describe the role of theologians (II), ponder the particular mission of the
Church's Pastors (III), and finally, propose some points on the proper
relationship between theologians and pastors (IV). In this way, it aims to
serve the growth in understanding of the truth (cf. Col 1:10) which
ushers us into that freedom which Christ died and rose to win for us (cf. Gal
5:1).

THE TRUTH GOD'S GIFT
TO HIS PEOPLE

2. Out of His infinite love, God
desired to draw near to man, as he seeks his own proper identity, and walk
with him ( cf. Lk 24:15 ) . He also wanted to free him from the snares
of the "father of lies" (cf. Jn 8:44) and to open the way to intimacy
with Himself so that man could find there, superabundantly, full truth and
authentic freedom. This plan of love, conceived by "the Father of
lights" (Jas 1:17; cf. I Pet 2:9; 1 Jn 1:5) and
realized by the Son victorious over death (cf. Jn 8:36), is continually
made present by the Spirit who leads "to all truth" (Jn 16:13)
.

3. The truth possesses in itself
a unifying force. It frees men from isolation and the oppositions in which they
have been trapped by ignorance of the truth. And as it opens the way to God, it,
at the same time, unites them to each other. Christ destroyed the wall of
separation which had kept them strangers to God's promise and to the
fellowship of the covenant (cf. Eph 2:12-14). Into the hearts of the
faithful He sends His Spirit through whom we become nothing less than
"one" in Him (cf. Rom 5:5; 6 Gal 3:28). Thus thanks to
the new birth and the anointing of the Holy Spirit (cf. Jn 3:5; 1 Jn
2:20. 27), we become the one, new People of God whose mission it is, with our
different vocations and charisms, to preserve and hand on the gift of truth.
Indeed, the whole Church, as the "salt of the earth" and "the
light of the world" (cf. Mt 5:13 f.), must bear witness to the
truth of Christ which sets us free.

4. The People of God respond to
this calling "above all by means of the life of faith and charity, and by
offering to God a sacrifice of praise". More specifically, as far as the
"life of faith" is concerned, the Second Vatican Council makes it
clear that "the whole body of the faithful who have an anointing that
comes from the holy one (cf. 1 Jn 2:20. 27) cannot err in matters of
belief". And "this characteristic is shown in the supernatural sense
of the faith of the whole people, when 'from the bishops to the last of the
faithful' they manifest a universal consent in matters of faith and
morals".(2)

5. In order to exercise the
prophetic function in the world, the People of God must continually reawaken
or "rekindle" its own life of faith (cf. 2 Tim 1:6). It does
this particularly by contemplating ever more deeply, under the guidance of the
Holy Spirit, the contents of the faith itself and by dutifully presenting the
reasonableness of the faith to those who ask for an account of it (cf. 1 Pet
3:15). For the sake of this mission, the Spirit of truth distributes among the
faithful of every rank special graces "for the common good" (1 Cor
12:7-11).

II THE VOCATION OF THE
THEOLOGIAN

6. Among the vocations awakened
in this way by the Spirit in the Church is that of the theologian. His role is
to pursue in a particular way an ever deeper understanding of the Word of God
found in the inspired Scriptures and handed on by the living Tradition of the
Church. He does this in communion with the Magisterium which has been charged
with the responsibility of preserving the deposit of faith.
By its nature,
faith appeals to reason because it reveals to man the truth of his destiny and
the way to attain it. Revealed truth, to be sure, surpasses our telling. All
our concepts fall short of its ultimately unfathomable grandeur (cf. Eph
3:19). Nonetheless, revealed truth beckons reason - God's gift fashioned for
the assimilation of truth - to enter into its light and thereby come to
understand in a certain measure what it has believed. Theological science
responds to the invitation of truth as it seeks to understand the faith. It
thereby aids the People of God in fulfilling the Apostle's command (cf. 1 Pet
3:15 ) to give an accounting for their hope to those who ask it.

7. The theologian's work thus
responds to a dynamism found in the faith itself. Truth, by its nature, seeks
to be communicated since man was created for the perception of truth and from
the depths of his being desires knowledge of it so that he can discover
himself in the truth and find there his salvation (cf. 1 Tim 2:4). For
this reason, the Lord sent forth His apostles to make "disciples" of
all nations and teach them (cf. Mt 28:19 f. ). Theology, which seeks
the "reasons of faith" and offers these reasons as a reponse to
those seeking them, thus constitutes an integral part of obedience to the
command of Christ, for men cannot become disciples if the truth found in the
word of faith is not presented to them (cf. Rom 10:14 f.).

Theology
therefore offers its contribution so that the faith might be communicated.
Appealing to the understanding of those who do not yet know Christ, it helps
them to seek and find faith. Obedient to the impulse of truth which seeks to
be communicated, theology also arises from love and love's dynamism. In the
act of faith, man knows God's goodness and begins to love Him. Love, however,
is ever desirous of a better knowledge of the beloved.(3) From this double
origin of theology, inscribed upon the interior life of the People of God and
its missionary vocation, derives the method with which it ought to be pursued
in order to satisfy the requirements of its nature.

8. Since the object of theology
is the Truth which is the living God and His plan for salvation revealed in
Jesus Christ, the theologian is called to deepen his own life of faith and
continuously unite his scientific research with prayer.(4) In this way, he will
become more open to the "supernatural sense of faith" upon which he
depends, and it will appear to him as a sure rule for guiding his reflections
and helping him assess the correctness of his conclusions.

9. Through the course of
centuries, theology has progressively developed into a true and proper
science. The theologian must therefore be attentive to the epistemological
requirements of his discipline, to the demands of rigorous critical standards,
and thus to a rational verification of each stage of his research. The
obligation to be critical, however, should not be identified with the critical
spirit which is born of feeling or prejudice. The theologian must discern in
himself the origin of and motivation for his critical attitude and allow his
gaze to be purified by faith. The commitment to theology requires a spiritual
effort to grow in virtue and holiness.

10. Even though it transcends
human reason, revealed truth is in profound harmony with it. It presumes that
reason by its nature is ordered to the truth in such a way that, illumined by
faith, it can penetrate to the meaning of Revelation. Despite the assertions
of many philosophical currents, but in conformity with a correct way of
thinking which finds confirmation in Scripture, human reason's ability to
attain truth must be recognized as well as its metaphysical capacity to come
to a knowledge of God from creation. (5)

Theology's proper task is to understand the meaning of revelation and this,
therefore, requires the utilization of philosophical concepts which provide
"a solid and correct understanding of man, the world, and God" (6)
and can be employed in a reflection upon revealed doctrine. The historical
disciplines are likewise necessary for the theologian's investigations. This
is due chiefly to the historical character of revelation itself which has been
communicated to us in "salvation history". Finally, a consultation
of the "human sciences" is also necessary to understand better the
revealed truth about man and the moral norms for his conduct, setting these in
relation to the sound findings of such sciences.

It is the theologian's task
in this perspective to draw from the surrounding culture those elements which
will allow him better to illumine one or other aspect of the mysteries of
faith. This is certainly an arduous task that has its risks, but it is
legitimate in itself and should be encouraged.

Here it is important to
emphasize that when theology employs the elements and conceptual tools of
philosophy or other disciplines, discernment is needed. The ultimate normative
principle for such discernment is revealed doctrine which itself must furnish
the criteria for the evaluation of these elements and conceptual tools and not
vice versa.

11. Never forgetting that he is
also a member of the People of God, the theologian must foster respect far
them and be committed to offering them a teaching which in no way does harm to
the doctrine of the faith.

The freedom proper to theological research is
exercised within the Church's faith. Thus while the theologian might often
feel the urge to be daring in his work, this will not bear fruit or
"edify" unless it is accompanied by that patience which permits
maturation to occur. New proposals advanced for understanding the faith
"are but an offering made to the whole Church. Many corrections and
broadening of perspectives within the context of fraternal dialogue may be
needed before the moment comes when the whole Church can accept them" .
Consequently, "this very disinterested service to the community of the faithful",
which theology is, "entails in essence an objective discussion, a
fraternal dialogue, an openness and willingness to modify one's own opinions".(7)

12. Freedom of research, which
the academic community rightly holds most precious, means an openness to
accepting the truth that emerges at the end of an investigation in which no
element has intruded that is foreign to the methodology corresponding to the
object under study.
In theology this freedom of inquiry is the hallmark of a
rational discipline whose object is given by Revelation, handed on and interpreted
in the Church under the authority of the Magisterium, and received by faith.
These givens have the force of principles. To eliminate them would mean to
cease doing theology. In order to set forth precisely the ways in which the
theologian relates to the Church's teaching authority, it is appropriate now
to reflect upon the role of the Magisterium in the Church.

III THE MAGISTERIUM OF
THE CHURCH'S PASTORS

13. "God graciously arranged
that the things he had once revealed for the salvation of all peoples should
remain in their entirety, throughout the ages, and be transmitted to all
generations"(8) He bestowed upon His Church, through the gift of the Holy
Spirit, a participation in His own infallibility.(9) Thanks to the
"supernatural sense of Faith", the People of God enjoys this
privilege under the guidance of the Church's living Magisterium, which is the
sole authentic interpreter of the Word of God, written or handed down, by
virtue of the authority which it exercises in the name of Christ.(10)

14. As successors of the
apostles, the bishops of the Church "receive from the Lord, to whom all
power is given in heaven and on earth, the mission of teaching all peoples,
and of preaching the Gospel to every creature, so that all men may attain to
salvation...".(11) They have been entrusted then with the task of
preserving, explaining, and spreading the Word of God of which they are
servants.(12)

It is the mission of the Magisterium to affirm the definitive character
of the Covenant established by God through Christ with His People in a way
which is consistent with the "eschatological" nature of the event of
Jesus Christ. It must protect God's People from the danger of deviations and
confusion, guaranteeing them the objective possibility of professing the
authentic faith free from error, at all times and in diverse situations. It
follows that the sense and the weight of the Magisterium's authority are only
intelligible in relation to the truth of Christian doctrine and the preaching
of the true Word. The function of the Magisterium is not, then, something
extrinsic to Christian truth nor is it set above the faith. It arises directly
from the economy of the faith itself, inasmuch as the Magisterium is, in its
service to the Word of God, an institution positively willed by Christ as a
constitutive element of His Church. The service to Christian truth which the
Magisterium renders is thus for the benefit of the whole People of God called
to enter the liberty of the truth revealed by God in Christ.

15. Jesus Christ promised the
assistance of the Holy Spirit to the Church's Pastors so that they could
fulfill their assigned task of teaching the Gospel and authentically
interpreting Revelation. In particular, He bestowed on them the charism of
infallibility in matters of faith and morals. This charism is manifested when
the Pastors propose a doctrine as contained in Revelation and can be exercised
in various ways. Thus it is exercised particularly when the bishops in union with
their visible head proclaim a doctrine by a collegial act, as is the case in
an ecumenical council, or when the Roman Pontiff, fulfilling his mission as
supreme Pastor and Teacher of all Christians, proclaims a doctrine "ex
cathedra". (13)

16. By its nature, the task of
religiously guarding and loyally expounding the deposit of divine Revelation
(in all its integrity and purity), implies that the Magisterium can make a
pronouncement "in a definitive way" (14) on propositions which, even
if not contained among the truths of faith, are nonetheless intimately
connected with them, in such a way, that the definitive character of such
affirmations derives in the final analysis from revelation itself.(15).

What concerns morality can also be the object of the
authentic Magisterium because the Gospel, being the Word of Life, inspires and
guides the whole sphere of human behavior. The Magisterium, therefore, has the
task of discerning, by means of judgments normative for the consciences of
believers, those acts which in themselves conform to the demands of faith and
foster their expression in life and those which, on the contrary, because
intrinsically evil, are incompatible with such demands. By reason of the
connection between the orders of creation and redemption and by reason of the
necessity, in view of salvation, of knowing and observing the whole moral law,
the competence of the Magisterium also extends to that which concerns the
natural law.(16)

Revelation also contains moral teachings which per se
could be known by natural reason. Access to them, however, is made difficult
by man's sinful condition. It is a doctrine of faith that these moral norms
can be infallibly taught by the Magisterium (17).

17. Divine assistance is also given to the successors of the
apostles teaching in communion with the successor of Peter, and in a
particular way, to the Roman Pontiff as Pastor of the whole Church, when
exercising their ordinary Magisterium, even should this not issue in an
infallible definition or in a "definitive" pronouncement but in the
proposal of some teaching which leads to a better understanding of Revelation
in matters of faith and morals and to moral directives derived from such
teaching.

One must therefore take into account the proper character of every
exercise of the Magisterium, considering the extent to which its authority is
engaged. It is also to be borne in mind that all acts of the Magisterium
derive from the same source, that is, from Christ who desires that His People
walk in the entire truth. For this same reason, magisterial decisions in
matters of discipline, even if they are not guaranteed by the charism of
infallibility, are not without divine assistance and call for the adherence of
the faithful.

18. The Roman Pontiff fulfills his universal mission with
the help of the various bodies of the Roman Curia and in particular with that
of the Congregation for the Doctrine of the Faith in matters of doctrine and
morals. Consequently, the documents issued by this Congregation expressly
approved by the Pope participate in the ordinary magisterium of the successor
of Peter.(18)

19. Within the particular Churches, it is the bishop's
responsibility to guard and interpret the Word of God and to make
authoritative judgments as to what is or is not in conformity with it. The
teaching of each bishop, taken individually, is exercised in communion with
the Roman Pontiff, Pastor of the universal Church, and with the other bishops
dispersed throughout the world or gathered in an ecumenical council. Such
communion is a condition for its authenticity.

Member of the Episcopal College
by virtue of his sacramental ordination and hierarchical communion, the bishop
represents his Church just as all the bishops, in union with the Pope,
represent the Church universal in the bonds of peace, love, unity, and truth.
As they come together in unity, the local Churches, with their own proper
patrimonies, manifest the Church's catholicity. The episcopal conferences for
their part contribute to the concrete realization of the collegial spirit
("affectus").(19)

20. The pastoral task of the Magisterium is one of
vigilance. It seeks to ensure that the People of God remain in the truth which
sets free. It is therefore a complex and diversified reality. The theologian,
to be faithful to his role of service to the truth, must take into account the
proper mission of the Magisterium and collaborate with it. How should this
collaboration be understood? How is it put into practice and what are the
obstacles it may face? These questions should now be examined more
closely.

IV THE MAGISTERIUM AND
THEOLOGY

A. Collaborative Relations

21. The living Magisterium of the
Church and theology, while having different gifts and functions, ultimately have
the same goal: preserving the People of God in the truth which sets free and
thereby making them "a light to the nations". This service to the
ecclesial community brings the theologian and the Magisterium into a
reciprocal relationship. The latter authentically teaches the doctrine of the
Apostles. And, benefiting from the work of theologians, it refutes objections
to and distortions of the faith and promotes, with the authority received from
Jesus Christ, new and deeper comprehension, clarification, and application of
revealed doctrine. Theology, for its part, gains, by way of reflection, an
ever deeper understanding of the Word of God found in the Scripture and handed
on faithfully by the Church's living Tradition under the guidance of the
Magisterium. Theology strives to clarify the teaching of Revelation with
regard to reason and gives it finally an organic and systematic form.(20)

22. Collaboration between the
theologian and the Magisterium occurs in a special way when the theologian
receives the canonical mission or the mandate to teach. In a certain sense,
such collaboration becomes a participation in the work of the Magisterium,
linked, as it then is, by a juridic bond. The theologian's code of conduct, which
obviously has its origin in the service of the Word of God, is here reinforced
by the commitment the theologian assumes in accepting his office, making the
profession of faith, and taking the oath of fidelity.(21)

From this moment on,
the theologian is officially charged with the task of presenting and
illustrating the doctrine of the faith in its integrity and with full
accuracy.

23. When the Magisterium of the
Church makes an infallible pronouncement and solemnly declares that a teaching
is found in Revelation, the assent called for is that of theological faith.
This kind of adherence is to be given even to the teaching of the ordinary and
universal Magisterium when it proposes for belief a teaching of faith as
divinely revealed.

When the Magisterium proposes "in a definitive
way" truths concerning faith and morals, which, even if not divinely
revealed, are nevertheless strictly and intimately connected with Revelation,
these must be firmly accepted and held.(22)

When the Magisterium, not
intending to act "definitively", teaches a doctrine to aid a better
understanding of Revelation and make explicit its contents, or to recall how
some teaching is in conformity with the truths of faith, or finally to guard
against ideas that are incompatible with these truths, the response called for
is that of the religious submission of will and intellect.(23) This kind of
response cannot be simply exterior or disciplinary but must be understood
within the logic of faith and under the impulse of obedience to the
faith.

24. Finally, in order to serve
the People of God as well as possible, in particular, by warning them of
dangerous opinions which could lead to error, the Magisterium can intervene in
questions under discussion which involve, in addition to solid principles,
certain contingent and conjectural elements. It often only becomes possible
with the passage of time to distinguish between what is necessary and what is
contingent.

The willingness to submit loyally to the teaching of the
Magisterium on matters per se not irreformable must be the rule. It can
happen, however, that a theologian may, according to the case, raise questions
regarding the timeliness, the form, or even the contents of magisterial
interventions. Here the theologian will need, first of all, to assess
accurately the authoritativeness of the interventions which becomes clear from
the nature of the documents, the insistence with which a teaching is repeated,
and the very way in which it is expressed.(24)

When it comes to the question of
interventions in the prudential order, it could happen that some Magisterial
documents might not be free from all deficiencies. Bishops and their advisors
have not always taken into immediate consideration every aspect or the entire
complexity of a question. But it would be contrary to the truth, if,
proceeding from some particular cases, one were to conclude that the Church's
Magisterium can be habitually mistaken in its prudential judgments, or that it
does not enjoy divine assistance in the integral exercise of its mission. In
fact, the theologian, who cannot pursue his discipline well without a certain
competence in history, is aware of the filtering which occurs with the passage
of time. This is not to be understood in the sense of a relativization of the
tenets of the faith. The theologian knows that some judgments of the
Magisterium could be justified at the time in which they were made, because
while the pronouncements contained true assertions and others which were not sure,
both types were inextricably connected. Only time has permitted discernment
and, after deeper study, the attainment of true doctrinal progress.

25. Even when collaboration takes
place under the best conditions, the possibility cannot be excluded that
tensions may arise between the theologian and the Magisterium. The meaning
attributed to such tensions and the spirit with which they are faced are not
matters of indifference. If tensions do not spring from hostile and contrary
feelings, they can become a dynamic factor, a stimulus to both the Magisterium
and theologians to fulfill their respective roles while practicing
dialogue.

26. In the dialogue, a two-fold rule
should prevail. When there is a question of the communion of faith, the
principle of the "unity of truth" (unitas veritatis) applies.
When it is a question of differences which do not jeopardize this communion,
the "unity of charity" (unitas caritatis) should be
safeguarded.

27. Even if the doctrine of the
faith is not in question, the theologian will not present his own opinions or
divergent hypotheses as though they were non-arguable conclusions. Respect for
the truth as well as for the People of God requires this discretion (cf. Rom
14:1-15; 1 Cor 8; 10: 23-33 ) . For the same reasons, the theologian
will refrain from giving untimely public expression to them.

28. The preceding considerations
have a particular application to the case of the theologian who might have
serious difficulties, for reasons which appear to him wellfounded, in
accepting a non-irreformable magisterial teaching.

Such a disagreement could not be
justified if it were based solely upon the fact that the validity of the given
teaching is not evident or upon the opinion that the opposite position would
be the more probable. Nor, furthermore, would the judgment of the subjective
conscience of the theologian justify it because conscience does not constitute
an autonomous and exclusive authority for deciding the truth of a
doctrine.

29. In any case there should
never be a diminishment of that fundamental openness loyally to accept the
teaching of the Magisterium as is fitting for every believer by reason of the
obedience of faith. The theologian will strive then to understand this
teaching in its contents, arguments, and purposes. This will mean an intense
and patient reflection on his part and a readiness, if need be, to revise his
own opinions and examine the objections which his colleagues might offer
him.

30. If, despite a loyal effort on
the theologian's part, the difficulties persist, the theologian has the duty
to make known to the Magisterial authorities the problems raised by the
teaching in itself, in the arguments proposed to justify it, or even in the
manner in which it is presented. He should do this in an evangelical spirit
and with a profound desire to resolve the difficulties. His objections could
then contribute to real progress and provide a stimulus to the Magisterium to
propose the teaching of the Church in greater depth and with a clearer
presentation of the arguments.

In cases like these, the theologian should
avoid turning to the "mass media", but have recourse to the
responsible authority, for it is not by seeking to exert the pressure of
public opinion that one contributes to the clarification of doctrinal issues
and renders servite to the truth.

31. It can also happen that at
the conclusion of a serious study, undertaken with the desire to heed the
Magisterium's teaching without hesitation, the theologian's difficulty remains
because the arguments to the contrary seem more persuasive to him. Faced with
a proposition to which he feels he cannot give his intellectual assent, the
theologian nevertheless has the duty to remain open to a deeper examination of
the question.

For a loyal spirit, animated by love for the Church, such a
situation can certainly prove a difficult trial. It can be a call to suffer
for the truth, in silence and prayer, but with the certainty, that if the
truth really is at stake, it will ultimately prevail.

B. The problem of dissent

32. The Magisterium has drawn
attention several times to the serious harm done to the community of the
Church by attitudes of general opposition to Church teaching which even come
to expression in organized groups. In his apostolic exhortation Paterna cum
benevolentia, Paul VI offered a diagnosis of this problem which is still
apropos.(25) In particular, he addresses here that public opposition to the
Magisterium of the Church also called "dissent", which must be
distinguished from the situation of personal difficulties treated above. The
phenomenon of dissent can have diverse forms. Its remote and proximate causes
are multiple.

The ideology of philosophical
liberalism, which permeates the thinking of our age, must be counted among the
factors which may exercise their remote or indirect influence. Here arises the
tendency to regard a judgment as having all the more validity to the extent
that it proceeds from the individual relying upon his own powers. In such a
way freedom of thought comes to oppose the authority of tradition which is
considered a cause of servitude. A teaching handed on and generally received
is apriori suspect and its truth contested. Ultimately, freedom
of judgment understood in this way is more important than the truth itself. We
are dealing then here with something quite different from the legitimate
demand for freedom in the sense of absence of constraint as a necessary
condition for the loyal inquiry into truth. In virtue of this exigency, the
Church has always held that "nobody is to be forced to embrace the faith
against his will" .(26)

The weight of public opinion when manipulated and
its pressure to conform also have their influence. Often models of society
promoted by the "mass media" tend to assume a normative value. The
view is particularly promoted that the Church should only express her judgment
on those issues which public opinion considers important and then only by way
of agreeing with it. The Magisterium, for example, could intervene in economic
or social questions but ought to leave matters of conjugal and family morality
to individual judgment.

Finally, the plurality of cultures and languages, in
itself a benefit, can indirectly bring on misunderstandings which occasion
disagreements.

In this context, the theologian
needs to make a critical, well-considered discernment, as well as have a true
mastery of the issues, if he wants to fulfill his ecclesial mission and not
lose, by conforming himself to this present world (cf. Rom 12:2; Eph
4:23), the independence of judgment which should be that of the disciples of
Christ.

33. Dissent has different aspects.
In its most radical form, it aims at changing the Church following a model of
protest which takes its inspiration from political society. More frequently,
it is asserted that the theologian is not bound to adhere to any Magisterial
teaching unless it is infallible. Thus a Kind of theological positivism is
adopted, according to which, doctrines proposed without exercise of the
charism of infallibility are said to have no obligatory character about them,
leaving the individual completely at liberty to adhere to them or not. The
theologian would accordingly be totally free to raise doubts or reject the
non-infallible teaching of the Magisterium particularly in the case of
specific moral norms. With such critical opposition, he would even be making a
contribution to the development of doctrine.

34. Dissent is generally defended
by various arguments, two of which are more basic in character. The first lies
in the order of hermeneutics. The documents of the Magisterium, it is said,
reflect nothing more than a debatable theology. The second takes theological
pluralism sometimes to the point of a relativism which calls the integrity of
the faith into question. Here the interventions of the Magisterium would have
their origin in one theology among many theologies, while no particular theology,
however, could presume to claim universal normative status. In opposition to
and in competition with the authentic magisterium, there thus arises a kind of
"parallel magisterium" of theologians.(27)

Certainly, it is one of the
theologian's tasks to give a correct interpretation to the texts of the
Magisterium and to this end he employs various hermeneutical rules. Among
these is the principle which affirms that Magisterial teaching, by virtue of
divine assistance, has a validity beyond its argumentation, which may derive
at times from a particular theology. As far as theological pluralism is
concerned, this is only legitimate to the extent that the unity of the faith
in its objective meaning is not jeopardized.(28) Essential bonds link the distinct
levels of unity of faith, unity-plurality of expressions of the faith, and
plurality of theologies. The ultimate reason for plurality is found in the
unfathomable mystery of Christ who transcends every objective systematization.
This cannot mean that it is possible to accept conclusions contrary to that
mystery and it certainly does not put into question the truth of those
assertions by which the Magisterium has declared itself.(29) As to the
"parallel magisterium", it can cause great spiritual harm by
opposing itself to the Magisterium of the Pastors. Indeed, when dissent
succeeds in extending its influence to the point of shaping; a common opinion,
it tends to become the rule of conduct. This cannot but seriously trouble the
People of God and lead to contempt for true authority.(30)

35. Dissent sometimes also
appeals to a kind of sociological argumentation which holds that the opinion
of a large number of Christians would be a direct and adequate expression of
the "supernatural sense of the faith".

Actually, the opinions of the
faithful cannot be purely and simply identified with the "sensus
fidei".(31) The sense of the faith is a property of theological faith;
and, as God's gift which enables one to adhere personally to the Truth, it
cannot err. This personal faith is also the faith of the Church since God has
given guardianship of the Word to the Church. Consequently, what the believer
believes is what the Church believes. The "sensus fidei" implies
then by its nature a profound agreement of spirit and heart with the Church,
"sentire cum Ecclesia".

Although theological faith as such then
cannot err, the believer can still have erroneous opinions since all his
thoughts do not spring from faith.(32) Not all the ideas which circulate among
the People of God are compatible with the faith. This is all the more so given
that people can be swayed by a public opinion influenced by modern
communications media. Not without reason did the Second Vatican Council
emphasize the indissoluble bond between the "sensus fidei" and the
guidance of God's People by the magisterium of the Pastors. These two
realities cannot be separated.(33) Magisterial interventions serve to guarantee
the Church's unity in the truth of the Lord. They aid her to "abide in
the truth" in face of the arbitrary character of changeable opinions and
are an expression of obedience to the Word of God.(34) Even when it might seem
that they limit the freedom of theologians, these actions, by their fidelity
to the faith which has been handed on, establish a deeper freedom which can
only come from unity in truth.

36. The freedom of the act of faith cannot justify a right
to dissent. In fact this freedom does not indicate at all freedom with regard
to the truth but signifies the free self-determination of the person in
conformity with his moral obligation to accept the truth. The act of faith is
a voluntary act because man, saved by Christ the Redeemer and called by Him to
be an adopted son (cf. Rom 8:15; Gal 4:5; Eph 1:5; Jn
1:12), cannot adhere to God unless, "drawn by the Father" (Jn
6:44), he offer God the rational homage of his faith (cf. Rom 12:1). As
the Declaration Dignitatis humanae recalls,(35) no human authority may
overstep the limits of its competence and claim the right to interfere with
this choice by exerting pressure or constraint. Respect for religious liberty
is the foundation of respect for all the rights of man.

One cannot then appeal
to these rights of man in order to oppose the interventions of the
Magisterium. Such behavior fails to recognize the nature and mission of the
Church which has received from the Lord the task to proclaim the truth of
salvation to all men. She fulfills this task by walking in Christ's footsteps,
knowing that "truth can impose itself on the mind only by virtue of its
own truth, which wins over the mind with both gentleness and power".(36)

37. By virtue of the divine mandate given to it in the
Church, the Magisterium has the mission to set forth the Gospel's teaching,
guard its integrity, and thereby protect the Faith of the People of God. In
order to fulfill this duty, it can at times be led to take serious measures
as, for example, when it withdraws from a theologian, who departs from the
doctrine of the faith, the canonical mission or the teaching mandate it had
given him, or declares that some writings do not conform to this doctrine. When
it acts in such ways, the Magisterium seeks to be faithful to its mission of
defending the right of the People of God to receive the message of the Church
in its purity and integrity and not be disturbed by a particular dangerous
opinion.

The judgment expressed by the Magisterium in such circumstances is
the result of a thorough investigation conducted according to established
procedures which afford the interested party the opportunity to clear up
possible misunderstandings of his thought. This judgment, however, does not
concern the person of the theologian but the intellectual positions which he
has publicly espoused. The fact that these procedures can be improved does not
mean that they are contrary to justice and right. To speak in this instance of
a violation of human rights is out of place for it indicates a failure to
recognize the proper hierarchy of these rights as well as the nature of the
ecclesial community and her common good. Moreover, the theologian who is not
disposed to think with the Church ("sentire cum Ecclesia")
contradicts the commitment he freely and knowingly accepted to teach in the
name of the Church.(37)

38. Finally, argumentation appealing to the obligation to
follow one's own conscience cannot legitimate dissent. This is true, first of
all, because conscience illumines the practical judgment about a decision to
make, while here we are concerned with the truth of a doctrinal pronouncement.
This is furthermore the case because while the theologian, like every
believer, must follow his conscience, he is also obliged to form it.
Conscience is not an independent and infallible faculty. It is an act of moral
judgement regarding a responsible choice. A right conscience is one duly
illumined by faith and by the objective moral law and it presupposes, as well,
the uprightness of the will in the pursuit of the true good.

The right
conscience of the Catholic theologian presumes not only faith in the Word of
God whose riches he must explore, but also love for the Church from whom he
receives his mission, and respect for her divinely assisted Magisterium.
Setting up a supreme magisterium of conscience in opposition to the
magisterium of the Church means adopting a principle of free examination
incompatible with the economy of Revelation and its transmission in the Church
and thus also with a correct understanding of theology and the role of the
theologian. The propositions of faith are not the product of mere individual
research and free criticism of the Word of God but constitute an ecclesial
heritage. If there occur a separation from the Bishops who watch over and keep
the apostolic tradition alive, it is the bond with Christ which is irreparably
compromised(38).

39. The Church, which has her origin in the unity of the
Father, Son, and Holy Spirit, (39) is a mystery of communion. In accordance
with the will of her founder, she is organized around a hierarchy established
for the service of the Gospel and the People of God who live by it. After the
pattern of the members of the first community, all the baptized with their own
proper charisms are to strive with sincere hearts for a harmonious unity in
doctrine, life, and worship (cf. Acts 2:42). This is a rule which flows
from the very being of the Church. For this reason, standards of conduct,
appropriate to civil society or the workings of a democracy, cannot be purely
and simply applied to the Church. Even less can relationships within the
Church be inspired by the mentality of the world around it (ct. Rom
12:2). Polling public opinion to determine the proper thing to think or do,
opposing the Magisterium by exerting the pressure of public opinion, making
the excuse of a "consensus" among theologians, maintaining that the
theologian is the prophetical spokesman of a "base" or autonomous
community which would be the source of all truth, all this indicates a grave
loss of the sense of truth and of the sense of the Church.

40. The Church "is like a sacrament, a sign and
instrument, that is, of communion with God and of unity among all men".(40)
Consequently, to pursue concord and communion is to enhance the force of her
witness and credibility. To succumb to the temptation of dissent, on the other
hand, is to allow the "leaven of infidelity to the Holy Spirit" to
start to work.(41)

To be sure, theology and the Magisterium are of diverse
natures and missions and cannot be confused. Nonetheless they fulfill two
vital roles in the Church which must interpenetrate and enrich each other for
the service of the People of God.

It is the duty of the Pastors by virtue of
the authority they have received from Christ Himself to guard this unity and
to see that the tensions arising from life do not degenerate into divisions.
Their authority, which transcends particular positions and oppositions, must
unite all in the integrity of the Gospel which is the "word of
reconciliation" (cf. 2 Cor 5:18-20).

As for theologians, by virtue of their own proper charisms,
they have the responsibility of participating in the building up of Christ's
Body in unity and truth. Their contribution is needed more than ever, for
evangelization on a world scale requires the efforts of the whole People of
God.(42) If it happens that they encounter difficulties due to the character
of their research, they should seek their solution in trustful dialogue with
the Pastors, in the spirit of truth and charity which is that of the communion
of the Church.

41. Both Bishops and theologians will keep in mind that
Christ is the definitive Word of the Father (cf. Heb 1:2 ) in whom, as
St. John of the Cross observes: "God has told us everything all together
and at one time".(43) As such, He is the Truth who sets us free (cf. Jn
8:36; 14:6). The acts of assent and submission to the Word entrusted to the
Church under the guidance of the Magisterium are directed ultimately to Him
and lead us into the realm of true freedom.

CONCLUSION

42. The Virgin Mary is
Mother and perfect Icon of the Church. From the very beginnings of the New
Testament, she has been called blessed because of her immediate and
unhesitating assent of faith to the Word of God (cf. Lk 1:38. 45) which she
kept and pondered in her heart (cf. Lk 2:19. 51). Thus did she become a model
and source of help for all of the People of God entrusted to her maternal
care. She shows us the way to accept and serve the Word. At the same time,
she points out the final goal, on which our sights should ever be set, the
salvation won for the world by her Son Jesus Christ which we are to proclaim
to all men.

At the close of this Instruction, the Congregation for the Doctrine
of the Faith earnestly invites Bishops to maintain and develop relations of
trust with theologians in the fellowship of charity and in the realization
that they share one spirit in their acceptance and service of the Word. In
this context, they will more easily overcome some of the obstacles which are
part of the human condition on earth. In this way, all can become ever better
servants of the Word and of the People of God, so that the People of God,
persevering in the doctrine of truth and freedom heard from the beginning, may
abide also in the Son and the Father and obtain eternal life, the fulfillment
of the Promise (cf. 1 Jn 2:24-25).

This Instruction was adopted at an Plenary Meeting of
the Congregation for the Doctrine of the Faith and was approved at an audience
granted to the undersigned Cardinal Prefect by the Supreme Pontiff, Pope John
Paul II, who ordered its publication.

Given at Rome, at the Congregation for
the Doctrine of the Faith, on May 24, 1990, the Solemnity of the Ascension of
the Lord.

(19) Dogmatic Constitution Lumen gentium, nn. 22-23.
As it is known, following upon the Second Extraordinary Synod of Bishops, the
Holy Father gave the Congregation for Bishops the task of exploring the
"Theological-Juridical Status of Episcopal Conferences".

(27) The notion of a
"parallel magisterium" of theologians in opposition to and in competition
with the magisterium of the Pastors is sometimes supported by reference to
some texts in which St. Thomas Aquinas makes a distinction between the
"magisterium cathedrae pastoralis" and "magisterium cathedrae
magisterialis" (Contro impugnantes, c. 2; Quodlib. III, q. 4, a.l (9);
In IV.Sent. 19, 2, 2, q.3 sol. 2 ad 4). Actually, these texts do not give any
support to this position for St. Thomas was absolutely certain that the right
to judge in matters of doctrine was the sole responsibility of the
"officium praelationis".